1-20 of 68 Results

  • Keywords: emotions x
Clear all

Article

Alberto Bellocchi

Emotion research in teaching and education more generally is a well-developed field of inquiry, offering suggestions for initial teacher education course development and practical suggestions for improving the working lives of teachers and schoolchildren. In contrast, emotion research in teacher education is an emergent and expanding area of inquiry. Preservice teachers, or university teacher education students, have unique emotional demands given that their teacher identities may still be in formative stages and their school-based practicum may not present the full complement of emotional experiences that full-time teachers encounter daily and for extended periods of time. Some specific objectives of past research in teacher education include explorations of preservice teachers’ emotions; preparing preservice teachers for the emotional demands of the job; developing understandings about the interplay between teacher–student relationships or social bonds, emotions, and learning; and addressing the strong emotions associated with practicum for preservice teachers, school-based teacher educators, and university-based teacher educators. A diverse range of theories are available for investigating emotion in preservice teacher education. This range presents different ways of conceptualizing what emotions are considered to be, stemming from disciplines including sociology, philosophy, psychology, critical studies, cultural studies, anthropology, and neuroscience. In addition to canvassing theories and traditions, dominant approaches to the study of preservice teacher emotions are addressed including early investigations, which relied on single self-report research methods to the more complex and dynamic multimethod and multitheoretical studies that have emerged in recent years. Suggestions are made for fruitful future lines of inquiry of preservice teachers’ emotional experiences and needs. Teacher attrition and burnout, particularly in the early years, continue to be vexing international problems. Research into preservice teacher emotions and emotion management are two important areas of inquiry that could address the related problems of burnout and attrition. Emotion management is also linked to social bonds, and better understandings of these connections are needed in the context of preservice teachers’ experiences and learning during practicums and within university courses. A focus on enacted classroom and staffroom interactions offers great scope for novel research contributions. Better understandings of structural conditions affecting emotions and preservice teachers’ learning are needed that include the bridging of macrosocial structural factors influencing work conditions with microsocial interactions in classrooms, staffrooms, and during parent-teacher interactions. New research adopting contemporary theories of emotion and methods is needed to explore preservice teacher identities. Combining this focus with the aforementioned lines of investigation into burnout, attrition, social bonds, and connections between macrostructural and microinteractional aspects of teaching and learning presents a third line of novel research. Guiding questions to prompt these and other lines of investigation are offered.

Article

Emotions are an important part of how audiences connect with health and risk messages. Feelings such as fear, anger, joy, or empathy are not just byproducts of information processing, but they can interact with an individual’s perception and processing of the message. For example, emotions can attract attention to the message, they can motivate careful processing of the message, and they can foster changes in attitudes and behavior. Sometimes emotions can also have counterproductive effects, such as when message recipients feel pressured and react with anger, counterarguments, or defiance. Thus, emotion and cognition are closely intertwined in individuals’ responses to health messages. Recent research has begun to explore the flow and interaction of different types of emotions in health communication. In particular, positive feelings such as joy and hope have been found to counteract avoidant and defensive responses associated with negative emotions such as fear and anger. In this context, research on health communication has begun to explore complex emotions, such as a combination of fear and hope, which can highlight both the severity of the threat, and individuals’ self-efficacy in addressing it. Empathy, which is characterized by a combination of affection and sadness for the suffering of others, is another example of a complex emotion that can mitigate defensive responses, such as anger and reactance, and can encourage insight and prosocial responses.

Article

Cigdem V. Sirin and José D. Villalobos

Numerous empirical works document that discrete emotions have substantive and differential effects on politically motivated processes and outcomes. Scholars have increasingly adopted a discrete-emotions approach across various political contexts. There are different theoretical paths for studying discrete emotions. Appraisal theories contend that cognition precedes emotion, where distinct cognitive appraisal tendencies elicit discrete emotional reactions associated with specific coping mechanisms. Affective Intelligence Theory, another dominant paradigm in the study of discrete emotions in politics, argues for affective primacy. Others are more concerned with the level of analysis issue than the emotion-cognition sequence. For instance, Intergroup Emotions Theory calls for differentiating between individual-level and group-based discrete emotions, asserting that the latter form is a stronger predictor of collective political actions. Scholars also need to consider which methodological strategies they should employ to deal with a range of issues that the study of discrete emotions brings about. For instance, one issue is how to effectively induce a specific emotional state such as hope without also triggering other related yet discrete emotions such as enthusiasm in an experimental setting. Beyond these theoretical and methodological choices, there are various opportunities to diversify the field of study. Above all, the field needs more cross-national replications and extensions of U.S.-based findings to help resolve the debate over the universality versus contextuality of discrete emotions. The field would also benefit from the study of a wider array of emotional states by expanding beyond its main focus on negative discrete emotions. Contemporary developments—such as the increasing use of social media by the public and political actors—further offer novel platforms for investigating the role of discrete emotions.

Article

Leonie Huddy and Alexa Bankert

Partisanship remains a powerful influence on political behavior within developed and developing democracies, but there remains a lively debate on its nature, origins, and measurement. In this debate, political scientists draw on social identity theory to clarify the nature of partisanship and its political consequences in the United States and other developed and developing democracies. In particular, social identity theory has been used to develop an expressive model of partisanship, which stands in contrast to an instrumental model grounded in ideological and policy considerations. Included here are a discussion of the key motivational and cognitive components of social identity theory and an explanation of how the theory can be applied to the study of partisanship. The focus is on the measurement of partisanship, its social nature, its origins in convergent identities, and its ability to generate strong emotions and drive political engagement. Lastly, areas for future partisanship research are discussed. These areas include the study of negative partisan identities, coalitional identities in multiparty systems, and the political situations in which expressive and instrumental aspects of partisanship are most common.

Article

Marcel Zeelenberg

Regret is the prototypical decision related emotion. It is felt when the outcome of a non-chosen alternative is better than the outcomes obtained. Regret is a functional emotion that helps people to correct mistakes. It is also functional because people can anticipate regret beforehand, then choose in such a way as to avoid regret from happening. Researchers in economics proposed regret theory, an alternative to rational choice theory, which takes into account the anticipation of regret and its influence in choice. Researchers in psychology studied how anticipations of regret influence decision making in a variety of domains, including health behaviors. The findings suggest that interventions can be developed that are based on the idea that people are regret averse.

Article

Ross D. Parke

Social development is the sub area of developmental psychology that concerns the description of children’s development of relationships with others, their understanding of the meaning of their relationships with others, and their understanding of others’ behaviors, attitudes, and intentions. The examination of the social, emotional, biological, and cognitive processes that account for these developmental changes in social development are of interest as well. The historical shifts in the understanding of social development from Darwin to the present can be traced by an examination of the major theoretical and methodological advances that have characterized this area of inquiry. The history of social development is divided into five time periods—the beginning years (1880–1915), a period of conceptual clashes (1915–1940), a period of expansion (1940–1960), an era that saw the rise of contemporary themes (1960–1985), and the current period (from 1985 to 2019). Finally, future directions and unresolved issues are noted.

Article

The glucocorticoid hormones cortisol and corticosterone coordinate circadian events and are master regulators of the stress response. These actions of the glucocorticoids are mediated by mineralocorticoid receptors (NR3C2, or MRs) and glucocorticoid receptors (NR3C1, or GRs). MRs bind the natural glucocorticoids cortisol and corticosterone with a 10-fold higher affinity than GRs. The glucocorticoids are inactivated only in the nucleus tractus solitarii (NTS), rendering the NTS-localized MRs aldosterone-selective and involved in regulation of salt appetite. Everywhere else in the brain MRs are glucocorticoid-preferring. MR and GR are transcription factors involved in gene regulation but recently were also found to mediate rapid non-genomic actions. Genomic MRs, with a predominant localization in limbic circuits, are important for the threshold and sensitivity of the stress response system. Non-genomic MRs promote appraisal processes, memory retrieval, and selection of coping style. Activation of GRs makes energy substrates available and dampens initial defense reactions. In the brain, GR activation enhances appetitive- and fear-motivated behavior and promotes memory storage of the selected coping style in preparation of the future. Thus, MRs and GRs complement each other in glucocorticoid control of the initiation and termination of the stress response, suggesting that the balance in MR- and GR-mediated actions is crucial for homeostasis and health.

Article

Eran Halperin and Noa Schori-Eyal

Moral emotions such as guilt, shame, and pride play a central role in motivating and regulating many of people’s thoughts, feelings, and behaviors. When moral emotions are experienced on behalf of one’s group, they can have a deep impact on intergroup relations as well, particularly in situations of intergroup conflict. If society members feel that they, due to their association with the group, are responsible for the disproportional and illegitimate suffering of outgroup members, they may experience moral emotions like guilt and shame. These emotional responses can potentially motivate society members to enact a range of political response tendencies, varying from pure defensiveness, resulting in opposition to any relevant compromise, to sincere willingness to offer an apology or to compensate the outgroup. Of these group-based emotions, guilt has the greatest potential to contribute to the amelioration of intergroup relations in violent, protracted conflicts. Group-based guilt requires the fulfillment of several conditions, including perceived responsibility for the offense; a specific composition or level of identification with the transgressing group; and appraisal of the guilt-inducing action as unjust, immoral or unfair. Group-based guilt is not a prevalent emotion, and various defense mechanisms are frequently employed to curb it. However, when it does arise the experience of guilt in the name of the group can be an important factor in motivating individuals to support policies aimed at compensating victimized groups and their society, either through material reparations or more symbolic gestures such as formal apologies for the harm incurred. Guilt-driven ameliorative actions such as formal apologies or monetary compensation are an important step towards conflict resolution and reconciliation. While up-regulation of group-based guilt is a challenging process, several research directions demonstrate that this emotion can be induced and harnessed to promote conflict resolution and more harmonious intergroup relations.

Article

Cynthia Fisher

There has been an “affective revolution” in organizational behavior since the mid-1990s, focusing initially on moods and affective dispositions. The past decade has seen a further shift toward investigating the complex roles played by discrete emotions in the workplace. Discrete emotions such as fear, anger, boredom, love, gratitude, and pride have their own appraisal antecedents, subjective experiences, and action tendencies that prepare people to respond to their current situation. Emotions have intrapersonal effects on the person experiencing them in terms of attention, motivation, creativity, information processing and judgment, and well-being. Some emotions have characteristic voice tones or facial expressions that serve the interpersonal function of communicating one’s state to interaction partners. For this reason, emotions are integral to social processes in organizations such as leadership, teamwork, negotiation, and customer service. The effects of emotions on behavior can be complex and context-dependent rather than straightforwardly mechanistic. Individuals may regulate the emotions they experience, the extent to which they display what they feel, and the actions they choose in response to how they feel. Research has tended to focus on negative emotions (e.g., anger or anxiety) and their potential negative effects (e.g., aggression or avoidance), but negative emotions can sometimes have positive consequences. Discrete positive emotions have been relatively ignored in organizational research but feeling and expressing positive emotions often have positive consequences. There is considerable scope for investigating the ways in which specific discrete emotions are experienced, regulated, expressed, and acted upon in organizational life. There may also be a case for intentional efforts by organizations and employees to increase the occurrence of positive emotions at work.

Article

There are lots of ways that emotions have been studied in psychology and various ways that their use has been examined in the context of foreign policy. Perhaps one of the most useful ways to examine the influence of emotion on foreign policy is through the lens of risk and threat assessment. Some approaches to emotion tend to categorize emotions as valence-based, in terms of broad-based positivity or negativity. Certainly, elements of this kind of approach can be useful, particularly in terms of thinking about the ways in which political conservatives appear to have a negativity bias. However, an investigation of discrete emotions allows a more sophisticated and nuanced exploration of the effect of emotion on risk analysis and threat assessment, in particular the effect of fear, anger, and disgust on decision-making under conditions of risky threat. Genetic, as well as environmental, circumstances can influence individual variance in the experience and expression of such emotions, and any comprehensive approach to understanding the influence of emotion on decision-making should take all these factors into account.

Article

Emotion is an important part of religions in America. There is great diversity among emotional styles. Some groups are highly emotional, others relatively low in emotional expression, and some occupy a middle ground. Religious life is characterized by cultivation and expression of many emotions. Four that are of particular importance for Americans are wonder, empathy, anticipation, and the feeling of emptiness. Some emotions are treated as commodities. The study of emotion in religion enables fresh perspectives on the interwovenness of emotion, religion, and culture. The investigation of the emotional lives of religious persons in America can be advanced through study of persons’ reporting of their experiences alongside research bearing on cultural expectations for emotional life.

Article

Social cognition refers to the ways in which people “make sense” of themselves, other people, and the world around them. Building on social psychological contributions, this entry summarizes processes through which we perceive, interpret, remember, and apply information in our efforts to render meaning and to interact. Rather than a rationalistic depiction, we see complex relationships among cognitions, emotions, motivations, and contexts. Social cognition provides guidance to mechanisms or venues through which personal and environmental transactions related to meaning take specific form, thereby offering crucial insights into adaptive or maladaptive development as well as change strategies. A principal benefit of social cognition for social work practice is its empirically supported and broadly applicable framework for explaining how person–environment interactions unfold and might be altered in the service of social work practice and social justice. Social cognition includes, for example, social knowledge, social influences, the relationship between social structures and categories (age, race, and sex) in constructing meaning, stereotyping and other biases in information processing, dynamic processes through which memories get stored, recall, and revised, attributions of others' behavior and motives and of one's own responses and internal states, identity development, and processes through which affect, cognition, and neurophysiology interrelate as people interact with their social environments.

Article

People not only want to be safe from natural hazards; they also want to feel they are safe. Sometimes these two desires pull in different directions, and when they do, this slows the journey to greater physical adaptation and resilience. All people want to feel safe—especially in their own homes. In fact, although not always a place of actual safety, in many cultures “home” is nonetheless idealized as a place of security and repose. The feeling of having a safe home is one part of what is termed ontological security: freedom from existential doubts and the ability to believe that life will continue in much the same way as it always has, without threat to familiar assumptions about time, space, identity, and well-being. By threatening our homes, floods, earthquakes, and similar events disrupt ontological security: they destroy the possessions that support our sense of who we are; they fracture the social structures that provide us with everyday needs such as friendship, play, and affection; they disrupt the routines that give our lives a sense of predictability; and they challenge the myth of our immortality. Such events, therefore, not only cause physical injury and loss; by damaging ontological security, they also cause emotional distress and jeopardize long-term mental health. However, ontological security is undermined not only by the occurrence of hazard events but also by their anticipation. This affects people’s willingness to take steps that would reduce hazard vulnerability. Those who are confident that they can eliminate their exposure to a hazard will usually do so. More commonly, however, the available options come with uncertainty and social/psychological risks: often, the available options only reduce vulnerability, and sometimes people doubt the effectiveness of these options or their ability to choose and implement appropriate measures. In these circumstances, the risk to ontological security that is implied by action can have greater influence than the potential benefits. For example, although installing a floodgate might reduce a business’s flood vulnerability, the business owner might feel that its presence would act as an everyday reminder that the business, and the income derived from it, are not secure. Similarly, bolting furniture to the walls of a home might reduce injuries in the next earthquake, but householders might also anticipate that it would remind them that there is a continual threat to their home. Both of these circumstances describe situations in which the anticipation of future feelings can tap into less conscious anxieties about ontological security. The manner in which people anticipate impacts on ontological security has several implications for preparedness. For example, it suggests that hazard warnings will be counterproductive if they are not accompanied by suggestions of easy, reliable ways of eliminating risk. It also suggests that adaptation measures should be designed not to enhance awareness of the hazard.

Article

As part of a broader turn in humanities scholarship toward emotion since the late 20th century, scholars of religion increasingly have explored how emotion has been a key component in the lives of religious Americans. The relation of emotion to religious ideas has been particularly important in this nascent scholarship. In exploring how emotions and religious ideas are intertwined, scholars have focused on emotions such as love, melancholy, fear, and anger, among others. However, for reasons having to do with the historiography of American religion, as well as with categories that have governed much academic study of religion in America, the feeling of emptiness, which is so crucial to understanding Buddhism, and other Asian religions, has been underestimated for its role in American religions. In America, the feeling of emptiness plays a central role in religious practice, community formation, and identity construction, among Christians (the religious majority) but also in other religious communities. This essay describes some of the ways in which the feeling of emptiness has been expressed in American religions, and in American culture more generally, comments on how it has been joined to certain ideas at various times, and suggests how it has played a central role in shaping relations between religious groups in a society where religion is disestablished. The approach here is eclectic, blending historical narrative with cultural analysis, and the essay proceeds thematically rather than chronologically. Focusing on the feeling of emptiness allows a fresh perspective on religious practice in America, prompts new questions about belief and community, and enables new lines of interpretation for the development of religious ideas in America. Christians, Buddhists, Jews, and other religious communities in America have distinct ways in which they interpret the feeling of emptiness as a spiritual phenomenon. Religious persons often conceptualize it as an emotional experience of great value. Among Christians, it is important as a sign of an emptying of the self of immorality, distractions, and worldly clutter in preparation for being filled with the grace of God. Accordingly, Christians and others in America have developed spiritual disciplines aimed at cultivating the feeling of emptiness and advancing it to a point where deep longing becomes deep fulfillment. Religious practices involving the body include fasting, which is emptying the body of food, and tears, which empty the body of fluids. Bloodletting is also a notable practice, and, for those who do not cut or otherwise make bloody sacrifice (including war and lynching), bloodletting nevertheless is revered as a model discipline of emptying. There are aspects of sexual practices and the performance of work that also are exercises in self-emptying. All such disciplines are expected to prompt and enrich the feeling of emptiness. The severe fast, the deep feeling of emptiness, the desperate longing, the distancing from God becomes, paradoxically, a drawing closer to God. From the earliest settlement of North America, white Europeans and their descendants constructed the emptiness of the land to match the emptiness of their souls. Americans claimed to feel space. They expressed the spiritual feeling of emptiness in ideas about North America as a barren desert, crying to be filled by colonists and their descendants. The Great American Desert, a fiction created in the early 19th century, was one way in which Americans continued to imagine space as empty and themselves, as God’s exceptional nation, as the agents of fullness. American fascination with millennialism was a valorization of the fullness of eternity over the emptiness of history. Millennial movements and communities in America felt time as they did space, and when American Christians felt historical time they felt its emptiness. Americans have constructed elaborate and richly detailed depictions of the end as they look forward to a time when empty time will become eternity, fullness. Christian groups in America, populated by persons who cultivate emptiness, have defined themselves largely by saying what they are not. Both persons and communities, invested in the feeling of emptiness, mark personal and collective boundaries not by projecting into the social world a pristine essence of doctrine so much as by pushing off from other groups. Committed to emptiness, there is little to project, so the construction of identity takes place as an identification of Others. Such a process sometimes leads to the demonization of others and the production of identity through the inventorying of enemies.

Article

Monuments, memorials, and museums mark America’s landscape and define both the purpose of spaces and the actors who inhabit them. From the earliest colonial encounters to the new age of mass trauma, memory and its cultural accretions have conferred meaning and denied agency at the intersections of economics, politics, culture, and religious habit. Inasmuch as battlefield memorial sites and statues to fallen soldiers generate community identity through demands for consensus memories and prescribed reactions, national memorials also reflect the diversity, contestedness, and political derivation of those consensuses and those memories. Memorials form physical sites for cultural rupture and ritual redress. Memorialization ritualizes behaviors, standardizes emotional expressions, and regulates the terms on which Americans orient themselves relative to one another. Whether staging mock funerals for an English king or leaving flowers and notes at a site where forty-nine young people lost their lives, death forms a key experience responsible for memorial motivation, but celebrations of independence and victory also produce parades, festivals, and active memorial traditions. In the flows of past and present, life and death, preservation and change, and sanctity and secularism, memorial objects, processes, and behaviors mark and are marked by the historic developments in American religious and civil life.

Article

The role and value of covert ethnography in the fields of criminal justice and criminology, a controversial and somewhat marginalized tradition due to its association with deception. It is a transgressive approach with ethical baggage that runs counter to the received wisdom on informed consent. Despite this, it is a creative and innovative approach which can yield rich types of insider data and lived experience leading to nuanced analyses and understanding of crime and deviance in society. There is a classic fear and fascination with covert research. It is a methodological pariah, which has been routinely demonized, particularly in the current climate of ethical regimentation. It is typically associated with harm and risk to both the researched and the researched. The covert researcher has been seen as a belligerent figure in the criminological landscape, which marginalizes its worth. My exploration and unpacking of this controversial tradition shall be undertaken in several ways: Firstly, by outlining the controversy surrounding deception, which covert ethnography is squarely associated with. This association is partly related to how the understanding of covert observation is deeply embedded in popular culture. Secondly, by exploring the rich diversity of covert ethnography in criminology and criminal justice, both classic and contemporary. Part of the logic here is to rehabilitate and celebrate the sociological aspects of criminology and criminal justice, partly by examining some heartland topics in the field as well as studying deviance across different settings and subcultures. Thirdly, by drawing on some of my own field experiences from a covert study of bouncers in the night-time economy of Manchester, which I compare to others in the field. Fourthly, by offering some brief reflections on the future directions of covert ethnography via a discussion of the revival in covert research. Lastly, by providing some concluding sentiments on covert ethnography.

Article

Felix Berenskoetter and Yuri van Hoef

International friendship affects the making and conduct of foreign policy, an angle that is largely neglected in the International Relations (IR) literature. Friendship constitutes the Other as familiar rather than foreign and implies a significant degree of trust, and analysts need to pay careful attention to the various ways close bonds develop and “work” across state boundaries. They need to understand how seeking friends can be an explicit goal of foreign policy and how established friendships function by studying their discursive, emotional, and practical expressions and their impact on decision making in concrete situations and as a disposition for cooperation in the long term. Yet, tracing these bonds and associated practices, especially the informal ones, is an analytical challenge. This article presents international friendship as a particular relationship of mutually agreed role identities embedded in a strong cognitive, normative, and emotional bond revolving around a shared idea of order. It discusses three types of practices unique to this relationship: providing privileged/special access, solidarity and support in times of need, and resolve and negative Othering against third parties. These friendship bonds and associated practices can be observed across three levels: political leaders, government bureaucracies, and civil society.

Article

thymos  

Douglas Cairns

Thymos (or thumos), cognate with Indo-European words meaning “smoke,” is one of a number of terms in Greek which associate psychological activity with air and breath. In the Homeric poems, thymos is one of a family of terms associated with internal psychological process of thought, emotion, volition, and motivation. Though the range of the term’s applications in Homer is wide, that in itself gives us a sense of the unity of cognitive, affective, and desiderative processes in Homeric psychology. No post-Homeric author can rival that range, but something of the richness of the Homeric conception of thymos as an interrelated set of motivations re-emerges in Plato’s conception of the tripartite soul in the Republic and the Phaedrus. Plato’s thymos represents a pared-down model of human agency typified by one central desire or aim in life but also exhibiting whatever further capacities of persons are necessary to enable it to pursue that aim in interaction with the other elements of the personality. As in Homer, the metaphorical agency of Plato’s thymos does not detract from the notion of the individual as the real centre of agency.

Article

Keiko Ishii and Charis Eisen

Socioeconomic status (SES) is a multidimensional construct based on access to material resources and one’s own rank relative to others in a social hierarchy. It fundamentally shapes individuals’ psychological and behavioral tendencies. In many ways, socioeconomic variation parallels East–West cultural dynamics. Like East Asian cultures, lower SES fosters interdependence, a reduced striving for personal choice, holistic thinking, and the attribution of events and behavior to external causes. In contrast, similar to Western cultures, higher SES supports independence, a strong desire for control, self-expression through choice, analytic thinking, and internal attribution. SES has also been found to shape additional psychological tendencies. Because limited access to resources and education makes it necessary to rely on other people, lower SES has been shown to be linked to a greater understanding of others’ emotions and a tendency to act altruistically. Although the evidence is still limited, this article describes what is known about the simultaneous influence of SES and culture. Some studies have explored similar SES effects across cultures. However, reflecting the variation in the dominant ideas and practices shared among people within sociocultural contexts, some studies have suggested that socioeconomic contexts elicit different psychological processes across national cultures. Higher-SES individuals especially seem to adjust themselves to culturally sanctioned ideas and practices. The article suggests directions for future research that will enhance our understanding of the interplay between SES and national cultures.

Article

Cheryl E. Matias, Naomi W. Nishi, and Geneva L. Sarcedo

A litany of literature exists on teacher preparation programs, known as teacher education, and whiteness, which is the historical, systematic, and structural processes that maintain the race-based superiority of white people over people of color. The theoretical frameworks of Critical Race Theory (CRT) and Critical Whiteness Studies (CWS) are used to explore whiteness and teacher education separately; whiteness within teacher education; the impact of teacher education and whiteness on white educators, educators of Color, and their students; and cautions and recommendations for teacher education and whiteness. Although teacher education and whiteness are situated within the current US sociopolitical context, the historical colonial contexts of other countries may find parallel examples of whiteness. Within this context, the historical purposes behind teacher education and the need for quality teachers in an increasingly diverse student population are identified using transdisciplinary approaches in CRT and CWS to define and describe operations of whiteness in teacher education. Particularly, race education scholars entertain the psychoanalytic, philosophical, and sociological ruminations of race, racism, and white supremacy in society and education to understand more fully how whiteness operates within teacher education. For example, an analysis of psychological attachments found in racial identities, particularly between whiteness and Blackness, helps to fully comprehend racial dynamics between teachers, who are overwhelmingly racially identified as white, and students, who are predominantly racially identified as of Color. Whiteness in teacher education, left intact, ultimately affects K-12 schooling and students, particularly students of Color, in ways that recycle institutionalized white supremacy in schooling practices. Acknowledging how reinforcing hegemonic whiteness in teacher education ultimately reifies institutional white supremacy in education altogether; implications and cautions as well as recommendations are offered to debunk the hegemonic whiteness that inoculates teacher education. Note: To symbolically reverse the racial hierarchy in our research, the authors opt to use lowercase lettering for white and whiteness, and to capitalize “people of Color” to recognize it as a proper noun along with Black and Brown.